Trouble in Paradise

Trouble in Paradise

In his early writings, Marx described the German situation as one in which the only answer to particular problems was the universal solution: global revolution. This is a succinct expression of the difference between a reformist and a revolutionary period: in a reformist period, global revolution remains a dream which, if it does anything, merely lends weight to attempts to change things locally; in a revolutionary period, it becomes clear that nothing will improve without radical global change. In this purely formal sense, 1990 was a revolutionary year: it was plain that partial reforms of the Communist states would not do the job and that a total break was needed to resolve even such everyday problems as making sure there was enough for people to eat.

Where do we stand today with respect to this difference? Are the problems and protests of the last few years signs of an approaching global crisis, or are they just minor obstacles that can be dealt with by means of local interventions? The most remarkable thing about the eruptions is that they are taking place not only, or even primarily, at the weak points in the system, but in places which were until now perceived as success stories. We know why people are protesting in Greece or Spain; but why is there trouble in such prosperous or fast-developing countries as Turkey, Sweden or Brazil? With hindsight, we might see the Khomeini revolution of 1979 as the original ‘trouble in paradise’, given that it happened in a country that was on the fast-track of pro-Western modernisation, and the West’s staunchest ally in the region. Maybe there’s something wrong with our notion of paradise.

Before the current wave of protests, Turkey was the very model of a state able to combine a thriving liberal economy with moderate Islamism, fit for Europe, a welcome contrast to the more ‘European’ Greece, caught in an ideological quagmire and bent on economic self-destruction. True, there were ominous signs here and there (Turkey’s denial of the Armenian holocaust; the arrests of journalists; the unresolved status of the Kurds; calls for a greater Turkey which would resuscitate the tradition of the Ottoman Empire; the occasional imposition of religious laws), but these were dismissed as small stains that should not be allowed to taint the overall picture.

Then the Taksim Square protests exploded. Everyone knows that the planned transformation of a park that borders on Taksim Square in central Istanbul into a shopping centre was not what the protests were ‘really about’, and that a much deeper unease was gaining strength. The same was true of the protests in Brazil in mid-June: what triggered those was a small rise in the cost of public transport, but they went on even after the measure was revoked. Here too the protests had exploded in a country which – according to the media, at least – was enjoying an economic boom and had every reason to feel confident about the future. In this case the protests were apparently supported by the president, Dilma Rousseff, who declared herself delighted by them.

[Extract. Appeared in London Review of Books on July 18th 2013.]

Slavoj Žižek

Slavoj Žižek is a Slovenian philosopher and psychoanalyst, and a senior researcher at the Institute for Humanities, Birkbeck College, University of London. He has also been a visiting professor at more than 10 universities around the world. Žižek is the author of many books; his latest are Against the Double Blackmail and Disparities. This account is not monitored and is only maintained to give appropriate credit.

Tell us what you think...

%d bloggers like this: